Lukas 2:1
Konteks2:1 Now 1 in those days a decree 2 went out from Caesar 3 Augustus 4 to register 5 all the empire 6 for taxes.
Yohanes 19:12-15
Konteks19:12 From this point on, Pilate tried 7 to release him. But the Jewish leaders 8 shouted out, 9 “If you release this man, 10 you are no friend of Caesar! 11 Everyone who claims to be a king 12 opposes Caesar!” 19:13 When Pilate heard these words he brought Jesus outside and sat down on the judgment seat 13 in the place called “The Stone Pavement” 14 (Gabbatha in 15 Aramaic). 16 19:14 (Now it was the day of preparation 17 for the Passover, about noon. 18 ) 19 Pilate 20 said to the Jewish leaders, 21 “Look, here is your king!”
19:15 Then they 22 shouted out, “Away with him! Away with him! 23 Crucify 24 him!” Pilate asked, 25 “Shall I crucify your king?” The high priests replied, “We have no king except Caesar!”
Kisah Para Rasul 17:7
Konteks17:7 and 26 Jason has welcomed them as guests! They 27 are all acting against Caesar’s 28 decrees, saying there is another king named 29 Jesus!” 30
Kisah Para Rasul 25:8
Konteks25:8 Paul said in his defense, 31 “I have committed no offense 32 against the Jewish law 33 or against the temple or against Caesar.” 34
[2:1] 1 tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[2:1] 2 sn This decree was a formal decree from the Roman Senate.
[2:1] 3 tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).
[2:1] 4 sn Caesar Augustus refers to Octavian, who was Caesar from 27
[2:1] 5 tn Grk “that all the empire should be registered for taxes.” The passive infinitive ἀπογράφεσθαι (apografesqai) has been rendered as an active in the translation to improve the English style. The verb is regarded as a technical term for official registration in tax lists (BDAG 108 s.v. ἀπογράφω a).
[2:1] sn This census (a decree…to register all the empire) is one of the more disputed historical remarks in Luke. Josephus (Ant. 18.1.1 [18.1-2]) only mentions a census in
[2:1] 6 tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).
[19:12] 8 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6). See the note on the phrase “Jewish leaders” in v. 7.
[19:12] 9 tn Grk “shouted out, saying.”
[19:12] 11 sn Is the author using the phrase Friend of Caesar in a technical sense, as a title bestowed on people for loyal service to the Emperor, or in a more general sense merely describing a person as loyal to the Emperor? L. Morris (John [NICNT], 798) thinks it is “unlikely” that the title is used in the technical sense, and J. H. Bernard (St. John [ICC], 2:621) argues that the technical sense of the phrase as an official title was not used before the time of Vespasian (
[19:12] 12 tn Grk “who makes himself out to be a king.”
[19:13] 13 tn Or “the judge’s seat.”
[19:13] sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.
[19:13] 14 sn The precise location of the place called ‘The Stone Pavement’ is still uncertain, although a paved court on the lower level of the Fortress Antonia has been suggested. It is not certain whether it was laid prior to
[19:13] 15 tn Grk “in Hebrew.”
[19:13] sn The author does not say that Gabbatha is the Aramaic (or Hebrew) translation for the Greek term Λιθόστρωτον (Liqostrwton). He simply points out that in Aramaic (or Hebrew) the place had another name. A number of meanings have been suggested, but the most likely appears to mean “elevated place.” It is possible that this was a term used by the common people for the judgment seat itself, which always stood on a raised platform.
[19:13] 16 sn This is a parenthetical note by the author.
[19:14] 17 sn The term day of preparation (παρασκευή, paraskeuh) appears in all the gospels as a description of the day on which Jesus died. It could refer to any Friday as the day of preparation for the Sabbath (Saturday), and this is the way the synoptic gospels use the term (Matt 27:62, Mark 15:42, and Luke 23:54). John, however, specifies in addition that this was not only the day of preparation of the Sabbath, but also the day of preparation of the Passover, so that the Sabbath on the following day was the Passover (cf. 19:31).
[19:14] 18 tn Grk “about the sixth hour.”
[19:14] sn For John, the time was especially important. When the note concerning the hour, about noon, is connected with the day, the day of preparation for the Passover, it becomes apparent that Jesus was going to die on the cross at the very time that the Passover lambs were being slain in the temple courts. Exod 12:6 required that the Passover lamb be kept alive until the 14th Nisan, the eve of the Passover, and then slaughtered by the head of the household at twilight (Grk “between the two evenings”). By this time the slaughtering was no longer done by the heads of households, but by the priests in the temple courts. But so many lambs were needed for the tens of thousands of pilgrims who came to Jerusalem to celebrate the feast (some estimates run in excess of 100,000 pilgrims) that the slaughter could not be completed during the evening, and so the rabbis redefined “between the two evenings” as beginning at noon, when the sun began to decline toward the horizon. Thus the priests had the entire afternoon of 14th Nisan in which to complete the slaughter of the Passover lambs. According to the Fourth Gospel, this is the time Jesus was dying on the cross.
[19:14] 19 sn This is a parenthetical note by the author.
[19:14] 20 tn Grk “And he”; the referent (Pilate) has been specified in the translation for clarity, and the conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[19:14] 21 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6). See the note on the phrase “Jewish leaders” in v. 7.
[19:15] 22 tn Grk “Then these.”
[19:15] 23 tn The words “with him” (twice) are not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
[19:15] 24 sn See the note on Crucify in 19:6.
[19:15] 25 tn Grk “Pilate said to them.” The words “to them” are not translated because it is clear in English who Pilate is addressing.
[17:7] 26 tn Grk “whom.” Because of the awkwardness in English of having two relative clauses follow one another (“who have stirred up trouble…whom Jason has welcomed”) the relative pronoun here (“whom”) has been replaced by the conjunction “and,” creating a clause that is grammatically coordinate but logically subordinate in the translation.
[17:7] 27 tn Grk “and they.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[17:7] 28 tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).
[17:7] 29 tn The word “named” is not in the Greek text, but is supplied for clarity.
[17:7] 30 sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.
[25:8] 31 tn Grk “Paul saying in his defense”; the participle ἀπολογουμένου (apologoumenou) could be taken temporally (“when Paul said…”), but due to the length and complexity of the Greek sentence, the participle was translated as a finite verb and a new sentence begun here in the translation. BDAG 116-17 s.v. ἀπολογέομαι has “W. ὅτι foll. τοῦ Παύλου ἀπολογουμένου, ὅτι when Paul said in his defense (direct quot. foll.) Ac 25:8.”
[25:8] 32 tn Grk “I have sinned…in nothing.”
[25:8] 33 tn Grk “against the law of the Jews.” Here τῶν ᾿Ιουδαίων has been translated as an attributive genitive.
[25:8] sn The Jewish law refers to the law of Moses.
[25:8] 34 tn Or “against the emperor” (“Caesar” is a title for the Roman emperor).
[25:8] sn Paul’s threefold claim to be innocent with respect to the law…the temple and Caesar argues that he has not disturbed the peace at any level. This was the standard charge made against early Christians (Luke 23:2; Acts 17:6-7). The charges here are emphatically denied, with the Greek conjunction oute repeated before each charge.